Megillat Esther With a Twist

by | Feb 26, 2018 | Entertainment, Hillel Ontario, Jewish Holiday | 0 comments

๐Ÿ‘‘ Ahashverosh (King of Persia) threw a huge ๐ŸŽ‰ to celebrate his 3๏ธโƒฃ year reign.

The ๐Ÿ‘‘ asked his wife, Vashti, to join the ๐ŸŽŠ to show off her beauty. When she โŒ to join, the ๐Ÿ‘‘ decided to ๐Ÿ˜ต her and to look for a new wife.

The ๐Ÿ‘‘ sent all his ๐Ÿ‘ฌ to find the most beautiful ๐Ÿ‘ญ in the country. One of the ๐Ÿ‘ญ presented to the ๐Ÿ‘‘ was Esther, Mordechai’s niece. ๐Ÿ€ for all the โœก๏ธ, Esther became the ๐Ÿ‘‘ new wife and the new ๐Ÿ‘ธ of Persia. Mordechai โš ๏ธ his niece the ๐Ÿ‘ธnot to show her โœก๏ธ identity.

Mordechai learned two men ๐Ÿ“œโœ๏ธ to ๐Ÿ˜ต ๐Ÿ‘‘ Ahashverosh, and he informed his niece, who warned the ๐Ÿ‘‘. Because Esther ๐Ÿ—ฃ๏ธ ๐Ÿ‘‘ Ahashverosh about the ๐Ÿ“œโœ๏ธ, the plotters were ๐Ÿ˜ต.

The ๐Ÿ‘‘ decided to hire ๐Ÿ‘บ (Haman) as the Prime Minister and demanded of all the people ๐Ÿ™‡ to him. All the people followed the ๐Ÿ‘‘ ๐Ÿ“. The only ๐Ÿ‘ฑโ€โ™‚๏ธ, who โŒ to ๐Ÿ™‡ to ๐Ÿ‘บ was Mordechai, as the ๐Ÿ“œ says that โœก๏ธ are only allowed to ๐Ÿ™‡ to G-d. ย As a result, ย ๐Ÿ‘บ ๐Ÿ—ฃ๏ธ that he would ๐Ÿ’€ all the โœก๏ธ of Persia on the 13th of Adar.

Mordechai ๐Ÿ—ฃ๏ธ ๐Ÿ‘ธabout ๐Ÿ‘บ terrible plan and โ“ her to ๐Ÿ—ฃ๏ธ the ๐Ÿ‘‘ to ๐Ÿ›‘ the plan. Despite of the risk of ๐Ÿ˜ต, ๐Ÿ‘ธ approached the ๐Ÿ‘‘ to convince him to change his ๐Ÿ’ญ. She also ๐Ÿ—ฃ๏ธ Mordechai to make sure that all the โœก๏ธ โŒ ๐Ÿ and ๐Ÿ™. ๐Ÿ‘‘ Ahashverosh received ๐Ÿ‘ธ and gave her ๐Ÿ‘ to โ“ anything. ๐Ÿ‘ธ โ“ ๐Ÿ‘‘ to hold a banquet, to which ๐Ÿ‘บ would be invited.

When ๐Ÿ‘บ ๐Ÿ‘€ ย Mordechai after the banquet and Mordechai โŒ to ๐Ÿ™‡ again, ๐Ÿ‘บ decided to โ“the ๐Ÿ‘‘ to ๐Ÿ˜ต Mordechai.

๐Ÿ‘‘ Ahashverosh decides to ๐Ÿ™ Mordechai for saving him from an assassination. At the same time ๐Ÿ‘บ came to the ๐Ÿ‘‘ to โ“ about ๐Ÿ˜ต Mordechai. Before he has a chance to โ“ however, the ๐Ÿ‘‘ ๐Ÿ—ฃ๏ธ ๐Ÿ‘บ to ๐ŸŽ–๏ธMordechai by ๐Ÿ‘” him in ๐Ÿ‘‘ garments, and lead him through the streets of Persia’s capital.

At the second banquet ๐Ÿ‘ธ announced that she is really ย โœก๏ธ and informed everyone of ๐Ÿ‘บ ๐Ÿ“œ โœ๏ธ to ๐Ÿ˜ต all the ย โœก๏ธ in Persia. She also reveals ๐Ÿ‘บ as the plotter.

As a result, ๐Ÿ‘‘ Ahashverosh announced that ๐Ÿ‘บ will be ๐Ÿ˜ต instead of all the โœก๏ธ and decided to make Mordechai the Prime Minister instead of ๐Ÿ‘บ. With Mordechai as the Prime Minister, Persia ๐ŸŒผ.

To remember the miracle, โœก๏ธ all over the ๐ŸŒŽ ย ๐ŸŽ‰ Purim by exchanging ๐ŸŽ, eating good ๐Ÿฒ and giving ๐Ÿ’ต to the poor. ย 

 

Holocaust Remembrance Day 2023

Holocaust Remembrance Day 2023

In their research on listening to survivors of the Holocaust and other genocides, Bronwen E. Low and Emmanuelle Sonntag note listenersโ€™ problematic tendencies towards one of two responses.ย  On the one hand, they can regard the narratives as so unfamiliar and foreign that they must be pushed away as overwhelming, untouchable, and inaccessible.ย  On the other, the stories can be seen as familiar, to the point that the listener cannot separate their own experiences and emotional response from what they take in.

But another, preferable response exists: Roger I. Simon and Claudia Eppert talk about a โ€œchain of testimonyโ€ and suggest that listening imposes a duty on the listener.ย  Listening to personal testimony at the crossroads of memory and history โ€œimposes particular obligations on those called to receive it – obligations imbued with the exigencies of justice, compassion, and hope that define the horizon for a world yet to be realized.โ€ย  In this way, bearing witness and listening to testimony demands a number of actions and responses, including that we โ€œtransport and translate stories of past injustices beyond their moment of telling by taking these stories to another time and space where they become available to be heard or seen.โ€

If we take Simon and Eppertโ€™s charge seriously, as I believe we should, those of us who have been privileged to hear the direct testimony of survivors of the Holocaust.ย  Their words come not just with the specific knowledge they impart or the emotional impact they have on us – sorrow, anger, fear, horror – but with a duty, an obligation of some kind.ย ย 

On many of our campuses, this week is Holocaust Education Week, and this Friday marks International Holocaust Remembrance Day.ย  Given the significant number of Holocaust survivors and their descendants in Canada, the scheduled events and programs have a personal resonance for many of our students and their families, but their impact can be deep and meaningful for all of us, regardless of who we are and where we come from.ย  I encourage each of you to make time to participate in this weekโ€™s activities and to consider your place in the chain of testimony: what obligation does listening to narratives from the Holocaust place on you, and how do you carry those stories forward in time?

 

Weekly D’var: Shemot

Weekly D’var: Shemot

In this weekโ€™s parashah we learn the story of Moses, from his birth, through his flight from and eventual return to Egypt, to the acceptance of his role as leader of the Hebrew people.

After fleeing Egypt, for killing an Egyptian slave master, Moses was living rather peacefully as a shepherd in the land of Midian. The Torah describes for us Mosesโ€™s first interaction with G-d upon coming across a bush, โ€œburning with a heart of fire [Exodus 3:3]โ€. G-d calls out to Moses and requests he take the Jewish people out of Egypt and eventually into the land of Israel. However, Moses argues with G-d, โ€œWho am I that I should go to Pharaoh? Who am I that I should take the Jews out of Egypt? [Exodus 3:11]โ€ After initially refusing four times, Moses eventually agrees to G-ds request, and as we know, the rest is history. But why was Moses so unwilling to take up the position of leader, to the extent that he would argue with G-d? And why was G-d so set on having Moses lead the Jewish people?ย 

Perhaps the answer can be found through the incident that led to his flight from Egypt, years earlier, when Moses, as mentioned above, killed an Egyptian slave master for beating a Hebrew slave. Immediately, he was met with opposition from some of the Hebrew slaves, โ€œwho made you chief and ruler over us? Do you mean to kill me as you killed the Egyptian? [Exodus 2:14]โ€ Moses felt discouraged and unsure of his ability to lead. However, it seems that G-d saw in Moses, a faithful shepherd, the ability to lead his people from slavery to freedom. Very often in Tanakh, the people that are most worthy to lead are the ones who deny that they are worthy at all. Moses may not appear to be the first choice for a leadership figure, suffering from a speech impediment and lacking charisma; however, Moses possessed certain qualities that made him the ideal leader to bring the Jewish people out of Egypt. We too possess qualities that can lead us to achieve incredible success and realize our full potential. We may often feel unmotivated or unsure of our own capabilities. Instead of feeling discouraged, I believe we can look to Moses who, despite all his doubts, stepped up to the challenge and became the greatest leader in Jewish history.ย 

Sam Virine
VP of Jewish Life at Hillel Waterloo & Laurier

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